Literature on Housing First indicates much success of the program in terms of financial savings and tenant positive outcome evaluations; however, there is limited explanation of how these successful outcomes are produced. Within this dissertation, interactions between tenants and case managers are revealed to be the primary intervening variable in a process of transition for tenants. These interactions connect Housing First policy (independent variable) to successful outcomes for tenants experienced during continued housing tenure (dependent variable). The measurement methods in the study are triangulated to reflect the fluidity of real life processes and both qualitative and quantitative data types are collected. From March 2008 until January 2011, twenty tenant case studies were interviewed three times in six month intervals. Nine case managers were also interviewed once and two tenants who discontinued permanent housing tenure were interviewed for an overall total of 71 interviews. Overall, symbolic interactionism is found to be a reasonable framework for explaining the successes of Housing First. Through highly focused intention in interactions case managers facilitate three social processes for tenants that lead to their successful continued housing tenure. These beneficial processes can be more specifically described as `socially healing processes' or `social healing' as they heal the social dimensions of identity, affective home creation, and wellness networks to various degrees for tenants. / Sociology

The term ‘global peacelessness’ is used to describe the impact of persistently high rates of interpersonal violence throughout the world, and particularly violence against women (Flaherty, 2010). This violence is epidemic and constitutes a global health problem and pervasive human rights violation. Responses are critiqued as narrow in scope, reactive and lacking in coordination. The research presented in this thesis contributes to addressing this gap by exploring measures community citizens from diverse backgrounds defined as important to ending violence. Specifically, the research question asked ‘What do community members of Lunenburg County say about the structural and cultural influences on interpersonal violence?’ It links the field of peace studies with the interpersonal anti-violence field and the field of addiction. The meta-analysis that frames this dissertation asserts that grassroots community peacebuilding will involve defining and connecting measures at the local level that can lead to defining and challenging broad, oppressive cultural and structural factors linked to the persistence of violence at provincial, national, and international levels. Situating interpersonal violence within a peacebuilding framework provides a critical lens that moves from a narrow focus on individual responsibility to include a wider analysis of the origins of violence to include social, cultural, economic, and political factors and ultimately compel a collective community response. This emancipatory function of peacebuilding must include a focus on promotion of environments where boys and men, girls and women, can live safe and satisfying lives that include the development of skills that promote nonviolence and peace.

The term ‘global peacelessness’ is used to describe the impact of persistently high rates of interpersonal violence throughout the world, and particularly violence against women (Flaherty, 2010). This violence is epidemic and constitutes a global health problem and pervasive human rights violation. Responses are critiqued as narrow in scope, reactive and lacking in coordination. The research presented in this thesis contributes to addressing this gap by exploring measures community citizens from diverse backgrounds defined as important to ending violence. Specifically, the research question asked ‘What do community members of Lunenburg County say about the structural and cultural influences on interpersonal violence?’ It links the field of peace studies with the interpersonal anti-violence field and the field of addiction. The meta-analysis that frames this dissertation asserts that grassroots community peacebuilding will involve defining and connecting measures at the local level that can lead to defining and challenging broad, oppressive cultural and structural factors linked to the persistence of violence at provincial, national, and international levels. Situating interpersonal violence within a peacebuilding framework provides a critical lens that moves from a narrow focus on individual responsibility to include a wider analysis of the origins of violence to include social, cultural, economic, and political factors and ultimately compel a collective community response. This emancipatory function of peacebuilding must include a focus on promotion of environments where boys and men, girls and women, can live safe and satisfying lives that include the development of skills that promote nonviolence and peace.

This thesis proposes that the destitute people of South Africa, and specifically Tshwane, comprise an often neglected group of people that can and must be helped by means of missions with the destitute to experience growing degrees of SHALOM. Part of this would include a drive to re-integrate the destitute into society as functioning members of that society. This is undertaken through developing a proposed model that strives to empower destitute people in a variety of ways, using a variety of "movements" and strategies. A model such as this is necessary in the light of the seeming inability of helpers (including churches, CBO's and other non-religious organizations), to come to grips with the complex problem of destitution in our country, and in Tshwane specifically. This perceived inability is addressed by exploring the problem of destitution, in the process seeking a better understanding of a complex problem, followed by considering the responsibility of the church as missiological agent of social healing and ministry. Missiologically, SHALOM is perceived as the aim/ goal of missions with the destitute, where SHALOM refers to wellbeing, justice, relational, completeness, whole-being, peace, etc. The model is intended to serve as a viable strategy in the arsenal of churches that take the missiological call towards social healing seriously, and to provide a comprehensive, holistic approach when dealing with the destitute. It is postulated that the church, more than any other organization, should enjoy an advantage when it comes to social ministry, because of two reasons, namely (1) a strong missiological point of departure as a motivation to be involved in social ministry, where we see the church as a partner in the Missio Dei, and (2) a strong missiological aim, namely SHALOM, which transcends mere charity or welfare, but seeks to empower people holistically. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

This thesis proposes that the destitute people of South Africa, and specifically Tshwane, comprise an often neglected group of people that can and must be helped by means of missions with the destitute to experience growing degrees of SHALOM. Part of this would include a drive to re-integrate the destitute into society as functioning members of that society. This is undertaken through developing a proposed model that strives to empower destitute people in a variety of ways, using a variety of "movements" and strategies. A model such as this is necessary in the light of the seeming inability of helpers (including churches, CBO's and other non-religious organizations), to come to grips with the complex problem of destitution in our country, and in Tshwane specifically. This perceived inability is addressed by exploring the problem of destitution, in the process seeking a better understanding of a complex problem, followed by considering the responsibility of the church as missiological agent of social healing and ministry. Missiologically, SHALOM is perceived as the aim/ goal of missions with the destitute, where SHALOM refers to wellbeing, justice, relational, completeness, whole-being, peace, etc. The model is intended to serve as a viable strategy in the arsenal of churches that take the missiological call towards social healing seriously, and to provide a comprehensive, holistic approach when dealing with the destitute. It is postulated that the church, more than any other organization, should enjoy an advantage when it comes to social ministry, because of two reasons, namely (1) a strong missiological point of departure as a motivation to be involved in social ministry, where we see the church as a partner in the Missio Dei, and (2) a strong missiological aim, namely SHALOM, which transcends mere charity or welfare, but seeks to empower people holistically. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)